the sword of the Spirit the power of Excommunication John Bapt. 63 p. Another also who writes for the same We grant it evident that the power of redressing emerging enormities in a Church in every kinde is committed by Christ to every particular Church respectively within it self and so they ought to be cut off by that particular Church that is troubled by them if there be no remedy otherwise By all which you see it is evident upon the confession of all That God hath not left his Church without some means for the suppressing of errour and the reducing of erroneous persons That if a man be obstinate in his opinion and will not be reclaimed he may he ought to be cast out of the Church whereof he is a member And thus we have finished the first judiciall means for the suppressing of errour 2. Means to suppres errour viz. Synodicall we are now come to the second judiciall or authoritative means for the suppressing of errour and the reducing of erroneous persons which I told you was Synodicall if fraternall if pastorall if Congregationall means have been used and those found insufficient and too short there is yet another means which God hath ordain'd and set up in his Churches more powerfull and effectuall then the former and that we call a Synod or combination of Churches which was appointed by Christ practised by the Apostles continued by their successours for 300. years before ever there was any Christian Emperour or any other means and assistances to the Church for thâ—â—e ends And indeed the light of Nature the equity of rules and examples in Scripture do teach That particular Churches may Amos Medul l. 1. c. 39. ib. 17. and ought often to enter into a mutuall confederation and consociation among themselves in Classes and Synods that they may use common consent and mutuall help in those things especially which are of greater moment and beyond the power of particular Congregations to determine and conclude In the Discourse upon which that I may the more avoid all Collaterall and impertinent controversies and disputes and speak to it mainly as it relates to the Question propounded I shall restrain my Discourse to these four particulars 1. I shall shew you what a Synod is 2. That God hath ordain'd and set up this as a means for the suppressing of errour and reducing of erroneous persons 3. That this means hath been blessed of God with power and efficacy for such ends 4. What is the power wherewith God hath endued and enabled it to be subservient to these ends The great burthen of the Discourse will lie upon the last And therefore I shall be briefer upon the rest Quest 1. What a Synod is It is a consociation or combination of Churches in their officers and delegates conveened in the Name and authority of Christ to determine according unto Scripture all controversies of doctrine government manners for the comfort peace and order of the Churches 1. In which description you have 1. What it is It is a consociation or union of Churches One Church cannot make a Synod a Synod is a Collection a combination of Churches There is a two-fold Church 1. Ecclesia prima 2. Ecclesia orta A prime Church and a Church arising out of the prime Churches 1. * Collectio singulorum fidelium in unum congregationeÌ„ gâ—neralâ— nomine eâ—clesia dicitur The prime Church is a collection of divers faithfull persons into one Congregation and in a generall name is called a Church 2. The Church arising from the prime * Ecclesia oâ—ta est â—ollâ—ctio coâ—binatio EcclesiaruÌ„ primaâ—um plurium in unum coetuÌ„ appellatur Synodus It is a collection or combination of more Churches into one Assembly and it is called a Synod So there is the nature of a Synod It is a consociation of Churches 2. You have in the definition the persons whereof a Synod is constituted or made and that is not of all the members of every Church but of officers and delegates or persons chosen out and sent by the Churches Indeed no faithfull persons who desire are excluded a liberty or presence of reasoning or speaking provided they doe it orderly and wisely but they are not there as partes constituentes as constituting parts or members of such an Assembly they are there rather by permission then by commission as consenters not determiners and rather spectatours auditours witnesses then as officers Yet it will be easily granted and Act. 15. seems to hold forth some footsteps of it 1. That the brethren by a solemn Church-act should designe and choose their officers and commissioners they send thither So you see they did at Antioch Act. 15.2 they send the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined they made a Church-ordinance to send Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And certain others of them to the Apostles and Elders at Jerusalem 2. That the severall Churches should have liberty to convey with them whom they have chosen their burthens doubts scandals and desires and so you see in Act. 15.2 they sent their doubts with the persons they determined they should go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about this Question not that this was the only end of their going to have the Question resolved or that this was the only subject of the Apostles disputes and determinations In the 6. verse It is said the Apostles and Elders came together for to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this matter not only of the Question but of the scandall the rent and division among them and how to heal that as well as remove the scandall And their determinations make it plain ver 22 23 24. 3. The brethren especially such as are most eminent among the brethren and others so farre as the conveniency of the place and other circumstances will admit have a liberty of presence to hear the debates and take notice how things are transacted in the Synod This is seen in the 12. vers of that Chapter 4. These brethren may have liberty of speech in case they dâ—sire it or if interessed and concerned more especially in the determinations of the Synod There is something of this in the 7. and 12. verses of that Chapter 5. Their approbations and concurrence may be desired to the results and determinations of the Synod and that they might joyn in consent and handing them to the Churches for the more receptive entertainment of them Relique ecclesiae hanc non secus ac matrem colebant Calv in Act. 15.2 Thus you see it was in that Synod vers 22 23. Though indeed there be not so great reason for other Churches concurrence as there was here for Jerusalem because this was the most eminent Church and of great esteem and account among the Churches of Christ consisting of many eminent members able to be teachers to others and therefore there was some more reason why their concurrence might be desired But
Divines against the Papists It would be too vast and intricate The result of all would be but this one Position that the Word of God and God in his Word the Scripture and God in Scripture is the only infallible supreme authoritative Rule and judge of matters of doctrines and worship of things to be believed and things to be done And this I shall make good to you in brief by Scripture-arguments and by the suffrage of learned and holy men and answer some Objections and come to the third Question That alone to which all the properties of a Rule doe belong is surely the rule and touch-stone whereby we should try opinions But to the Scripture alone doe all the properties of a Arg. 1 Rule belong And therefore surely the Scriptures are alone the Rule and touch-stone of opinions I suppose the first Proposition is clear all the difficulty lies in the second That to the Scriptures alone doe all the Properties of a Rule belong And this I will evince to you by the enumeration of some of the chief properties of that which is to be a Rule which I shall shew you are incommunicable to any thing but Scripture I will number six of them Prop. 1 The Rule of divine and heavenly things ought to have the authority of God who you know is alone acknowledged the Law-giver to his Church As in Common-wealths it is not in every Lawyer to make Laws these are established by the supreme authority so in divine things it is not for any man to constitute rules of faith and worship but it is proper to God alone Vide Dav. de jud norm fidei p. 46. who hath the supreme authority in his Church The Rule of divine things ought to have Gods authority and that alone the Scripture hath as it is confessed by all And therefore the Word only can be the Rule Prop. 2 The Rule of divine and heavenly things ought to be known and evident and clear to all who are to live by it You know in Common-wealths * Ignorantia juris neminem excuset the ignorance of the Law doth not excuse any man that breaks it because all are bound to know it And so ignorance of the minde of God in Scripture doth not excuse any because all are bound to search and enquire all are bound to know it and if so then must it be supposed to be evident and clear in things pertaining unto life .. And that is implied in those words of Christ Luk. 16.29 They have Moses and the Prophets let them hear them As if he had said they need no miracles they need not one to rise up from the dead the Word is nigh unto them they have Moses and the Prophets let them hear them and like to that is Rom. 10.6 7 8. Say not in thy heart who shall ascend up to heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ again from the dead But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Prop. 3 The Rule of divine things ought to be constant stable immutable and unmoveable Consul Whitak cont 1. q. 5 c. 12. Misner de eccl Sect. 4 c. 7. Thes 3. Morton Apol Cath. p. 2. l. 5. c 9 10. c. But this only belongs to the Word men are fickle unstable like water Councels may alter be one to day another to morrow to day determine this and afterwards upon better grounds recede from their former thoughts and determine the contrary But now the Scripture that is ever the same it is an unalterable Rule it is unmoveable and unchangeable like God himself ever the same yesterday and to day and the same for ever The grasse withereth the flower fadeth but the Word of the Lord continues for ever Prop. 4. That which is to be the Rule to try opinions by Consul Whit. con 1. q. 6 pâ—â— totam Morton Apol. Cath. p. 2. l. 1. c. 53 54. Necesse est Scriptur dâ— sanct as in testimoniuÌ„ vocate naÌ„ sine his testibus enarratione c. Orig. Non afferamus stateras dolosâ—â— ubi appendamuâ— quod voâ—â—mus quo modo volumus pro arbitrio nostro sed stateram divinam de Scripturis sanctis c. Aug. Peccurro ad illam stateram dominicam ubi non ex bâ—mano sensu sed ex authoritate divina rerum monâ—eÌ„ta pensantur Aug. de cap. l. 2. c. 6 14. or the touch-stone to prove and examine opinions by it must be able and sufficient to doe it it must be adequate and proportionable to the things which are to be â—ryed it must be able to discover all truths and to evidence all errours Otherwise it is not a compleat Rule But that alone is the Scripture neither Men nor Councels are able to doe this some things may appear to them to be errours which are truths and to be truths which are errours and therefore men cannot be the touch-stone or the rule of tryall but now the Scripture is able this is a compleat rule this is proportionable and adequate to the things to be tried and doth reveal errour by discovering it to be dissonant to it and truth by declaring it agreeable to it self Prop 5. That which is the rule of tryall must be infallible it be such a Rule as cannot deceive if we come to aâ—ke for bread and it should give us a stone for truth and it should deceive us with errour it cannot be said to be a just Rule of tryall The rule must be unerring it must be infallible But this can no man be none can plead an unerring priviledge none can say that their determinations are infallible we know but in part and the best the most learned may not only come short in things they ought to know but may fail may mistake in the things they thinke to know As might be evidenced at large in many famous Councels therefore men cannot be the rule they are not infallible But now the Scriptures are they are the Word of the living God they are the standard of truth and truth it self We may deceive our selves in the search but the Scriptures are infallible they cannot deceive if a man have never so juct a measure yet he may deceive himselfe in the measuring but yet this deceit is not to be charged upon the measure but upon our selves So the Scriptures are a just infallible unerring rule yet may a man be deceived in the measuring of things by it but this deceit is not to be charged upon the rule but upon our selves Either we err not knowing the Scriptures or we err in the partiall search enquiry into theÌ„ we are not faithfull in the scrutiny All fayling ariseth either from ignorance from neglect or from corrupt affections and not from the Scriptures themselves All errours doe pretend to have then
God in Scripture And here I must tell you it is a knotty Question and of great concernment the issues may be dangerous on both sides if the results be that Synods are to judge it will be said there will be danger of subjecting mens consciences to the determinations of men if that every one are to doe it then will there be danger of confusion It is a tickle point and more need of your prayers for Gods assistance Now then for the answers of this Question that I may not beat the air and speak at randome there will be a necessity of premising some distinctions 1. Concerning Judges 2. Concerning points to be judged 1. Concerning Judges As we say of judgement so we may say of Judges There is a two-fold judgment and there are two-fold Judges 1. There is a two-fold judgement 1. Ministeriall 2. Rationall Judgment Reynolds in his conference with Hart cap 2. div 2 p. 100. midle of it Or there is 1. A Judgement in foro externo or publico a publike and authoritative judgement in Synods Councels Assemblies 2. There is a judgement in foro interno or privato a private and self-directive judgement in the Court of conscience And this distinction is founded upon the Word of God it hath footing there The first viz. Ministeriall judgement or that publike authoritative decision in Councels or Synods you may see it plain to have its footing in the Word of God Look to Act. 15. here was the occasion of this convention much trouble of the Churches concerning some difficult points and errours spread ver 2. then here 's messengers sent from the Churches and here 's the matter of a Synod Apostles and Elders of severall Churches here 's the forme assembling together here 's the end of it after much debate to clear and settle the truth Act. 15. â—8 Act. 16.4 here was the determination of the doubt with authority to binde the Churches For the 2d viz. private rationall or self-directive judgement in the Court of conscience I have clear'd that to you by many Scriptures 1 Thess 5.21 Prove all things and hold fast to that which is good which I have shewed you to be a charge to all Christians 1 Joh 4.1 Believe not every spirit but try the spirits whether they be of God yea or no And the example of the Bereans who were yet commended for trying and examining the doctrines of the Apostles themselves Act. 17.11 the Apostle injoyns us Let every man be fully perswaded in his own minde Ro. 14.5 And if so then is he to examine and judge And great reason for this will not bear us out to say that Authority commanded a Councel determined it and therefore I obeyed I submitted the Papists indeed say this will bear a man out in a way of errour but Christ saith If the blinde leade the blinde they shall both fall into the ditch And the Apostle tels us that wâ—ll not excuse us that we followed the determinations of Councels of Synods For every man shall bear his own burthen Gal. 6.5 Nay and every man shall give an account of himself to God Rom. 14.12 So that you see this distinction of ministeriall and rationall publike and private judgment and Judges is founded in the Word of God We come to the second and that is to distinguish of points to be judged they are not all alike I will give you these distinctions of doctrine to be judged 1. Some are Doctrines of faith Some are Doctrines of worship And both these admit of their severall distinctions too 1. The doctrines of faith they are either such as are Fundamentall or Superstructive Doctrines I say these are either foundation-truths or building-truths And building-truths are such as are either More necessary or Accessory Accessory truths are such as are either More Evident and clear Or More Ambiguous and doubtfull Those more ambiguous and doubtfull are so either In themselves or To us 2. The Doctrines of Worship and those are such as concern Either 1. Internall worship and so they come under the Doctrines of faith 2. Externall and so they fall under the externall regiment or government of the Church The Doctrines of externall worship are either Essentiall or Circumstantiall Essentiall are those things which belong to the distinction of offices the choice of Officers and execution of them c. Circumstantiall are such as may be added for order for the commodity and profit of the people viz. time place hours In disciplina ecclesiastica distinguamâ—â— ea qua sunt fundamentalia ab accessoriis levioribus fundamentalia sunt haec ut legitimae vocationes personaruÌ„ retineantuâ— veluti pastores presbyteri diaconi ut ij legitime electi suo munere fungantur vel dâ—ponantur removeantur Accessoria dico quae ut haec fiant observentur in ecclesia quaque pro teÌ„pore c. Danaeus in 1 Tim. 5.13 p. 289. with such like And that these distinctions also are founded upon the Word of God I might shew you at large The distinctions of Doctrines of faith and worship they are the summe of Christian Religion Fides cultus faith and worship are the two generall heads of Christian Religion spread thorow the whole Scripture And concerning the Doctrines of faith the distinction of foundation and building-doctrines you may see plain 1 Cor. 3.10 11 12. I have laid the foundation but let every man take heed how he buildeth thereupon for other foundation can no man lay then that which is laid Jesus Christ There is the great foundation-truth Now if any man build upon this foundation gold silver precious stones wood hay stubble Here are building-truths of which there is distinction some precious stones some gold some but silver The hay and stubble are errours and erroneous doctrines built upon a good foundation bad consequences drawn from good conclusions bad superstructions upon a good foundation So that you see there is footing for those distinctions I might shew the like of the Doctrines of worship those that are Essentiall and those that are Circumstantiall This distinction hath also countenance in the Word of God And for the Essentials of discipline there is mention made in the Word but for the other they are left to the prudence and wisdom of the Churches And now having propounded these necessary distinctions I come to the Answer of the Question Who is to judge of Gods minde in the Word And here we must runne over all the distinctions we have named There will be need of all for the clearing of the point First I told you that there was a ministeriall publike and authoritative judgement and there was a rationall * Dantur errores duplices quidam sunt fundamentales quâ—â—â— ipsum fidei fundamentum consequenter salutis aeternae possessio tollitur quidam sunt mâ—â—us principales non tam de fiâ—e quam circa fidem quibus nec ipsum fundamentum destruitur nec salutis adeptio anceps
yeild your selves to be wholly and absolutely ruled by the will of any nor inthrall your judgements submit your consciences to the sentences lawes definitions doctrines of any man or Angell but onely to your Lord and Master Christ But if so be we were to receive all that is prescribed and submit to impositions of men without search and scrutiny whether they be of God or no we should make men Masters of our faith This were to set man in Gods stead to put man in Christs throne this were to yeeld an implicite faith and blinde obedience which to doe is to make men Gods and your selves beastes Thus you see I have laid downe the position I have cleared it to you by Scripture I have confirmed it by argument 3. I am now in the third place to shew you that this hath been the constant doctrine of our learned and orthodox Divines in opposition to the Papists ancient and moderne I thinke it not necessary to name many a few therefore for all Clem. Alex. hath this passage * Non absolutè enuntiantibus fidem habemus quibus licet contrarium enuâ—tiare c. Clem. Alex. Si contraria invicem senserint concilia debemus quasi judices probare meliora Hilar. de Synod advers Arianos We are not absolutely to assent to the doctrines and determinations of men who themselves may dissent from their owne opinions nor to expect the testimony which is given of men but to search and prove what is the voice of God Another this * If Synods should determine contrary we as judges should prove and approve of the better It is the speech of another viz. a Ego solis eis Scripturarum libris qui jam canonici aâ—pellantur didici hanc honorem timo remâ— differre ut nullum eorum authorem sâ—ibendo aliquid errasse firmissi nè credam c. Aug. Dâ—v 169. I have learned to give this honour and reverence to the Canonicall Scriptures only to believe what ever is therein is truth it self but for other writings though men excellent in learning and holines yet I reade them so as that I do not therefore think theÌ„ to be true because they have thus spoken thought but because they do thus appear to me to be consonant agreable to the minde of God the word of truth Another thus b Iâ— qui praeest si praeter voluntatem Dei vel praeter quod in Sacris Scripturis evidenter praecipitur vel dicit aliquid vel imperat tanquam falsus test is Dei aut sacrilegas habeatur Isidor If any that are in authority shall declare or command any thing which is not agreeable to the will of God or not evidently commanded in Scripture let him be held as a false witnes of God or one sacrilegious Another c Omnis homo dimittens rationem propter authoritatem humanam incidit in inspientiam bestialem Daven He that puts off reason or subjects reason to meet humane authority fals into beastly folly and the same Author d Nos plus rationi damus quà m cutcunque authoritati humanae c. We doe not preferre the authority of any meer man before reason and therefore seeing the fathers whether taken singly or joyntly in Councels are but meer men and their authority but meer humane authority The faith of Christians is not to be so subjugated to the determinations of them that there shall be left no use of reason much more of Scripture in proving and examining doctrines whether of God or no. e Sicut debitor est voluntas suae operationis in bonis volenâ—iâ— sic intellectus suae operationis debitor est in veris credendis seu cognoscendis quare nec error nec ignorantia excuset unquam a perditione Paris de leg cap 21. Pariensis hath this passage As the will is a debtor unto God in its operations for the choice of good so is every mans understanding a debtour to God in its operations for the beleeving of truth Therefore neither errour nor ignorance can excuse any before God if they perish Another saith this f Ad ipsum verbum Dei oportet nos omnes scientiarum disciplinaâ— opiniones tanquam ad lydeum lapidem examinare c quodcunque ab eo authâ—râ—tatem non habet eadem facilitate contemnitur quâ affertur Cornel. Agrip de vanit scient cap 100 de verbo Dei It is our duty to bring all opinions to the Word as the touch-stone of them and if any hath not its authority thence It may be as easily contemned as it is offered and held forth Luther also speaks the same thing he hath this passage g Over debent ferre judicium utrum Praeâ—ati vocem Christi vel alienorum proponant Luther Tom 2. pag. 375. Consul Dav. de Jud. nor fidei ubi plures recitantur pag. 167 186. c. etiam 168 c. It is the duty of the flock of Christ to examine whether their Pastors doe speak the voice of Christ or visions of their own heart The same man saith further Where the Word of God is preached the people have not only power and command to judge of doctrines but every godly man ought to performe this under danger of salvation And if we should consult with all they all speak the same language and say though there is not given to all the faithfull a spirit of interpreting Scripture in an authoritative and publike way yet every Christian hath a spirit to examine and judge of doctrine in his own conscience Learned Whitaker hath this expression h Non datur omnibuâ— fidelibus spiritus interpraetandi Scripturas ad authoritatem publicam in ecclesia sed tamen â—â—nâ—us cujuscunque Christiani est spiritâ—◠〈◊〉 ad privatam doctrinae probationem dijudicationem in conscientia ipsius Polan Syntag. l. 1. cap 45. Omnibus piis incumbit ut sibi caveant quam vis doctrinaÌ„ diligenter examinent ne falsa forsan pro veris suscipiaÌ„t quisquis debet niâ—i sua fide sueque judicio diviniâ—us in spâ—rato non ex alterius nutu arbitrio pendere Whitak cont 1. quaest 5. de interpret Script It lies all Christians much upon to examine all doctrine lest they doe otherwise take false doctrine for true and every one ought to lean to the perswasion of his own judgement enlightned and not to depend upon the will and judgement of others Another of our learned Divines saith i In doctrinis quorumvis mortalium admiâ—tenâ—is adhibendum est examen judicium discretionis ut possimus tanquam probi argentarij adulterinam à legâ—tiâ—â—a doctrina discernere Dâ—v In the receiving of the doctrines of any mortall man we are to examine and like unto tryers of silver are to discern between false doctrine and true Again k In doctrina investiganda non alienis tantum modo oculis sed suis utendum c. Daven In the finding out of doctrine we are
liberty nay they are bound to examine and judge of the definitions and determinations of them They desire not that their authority shall be valid with you unlesse they bring the authority of God nor that you should hear them unlesse you hear God in them It is their work to propound to determine to declare yours to examine to prove and judge As one speaks e Cum dogma prâ—ponitur credendum aut praeceptum aliquod faciendum quum credere facere sunt actus mei Si me hominem rationis participem praestare velim c. Examinare oportet quicquid proponitur ad scientiam meam when any doctrine is propounded to be believed or any thing commanded to be done because to believe and to doe are my acts if I will shew my self to be a man endued with reason I ought to examine what is propounded and so to assent or dissent so far as agreeable or disagreeable to the Word And indeed unlesse you will say we are bound ad personas titulos to persons and titles and not to the truth of the Gospel it is requisite that we should not only examine f Non modò qualitatem authoritatem docentium sed qualitatem doctrinae the quality and authority of the teachers but the quality of the doctrines and what conformity it hath with the minde of Christ Gal. 1.8 If an Angel from heaven should preach another doctrine let him be accursed Neither indeed is it possible you should assent to and receive any truth of Christ without the previous action of a mans own judgement unlesse there passe examination and judgement in a mans own spirit that it is a truth of God I say there can no man embrace a truth and assent to it upon the bare perswasion or determination of another Morton Apol. Cath. p. 2 l. 5. c. 9 10 12 c. although he doth never so much desire it unlesse there passe an examination and a proper act of a mans own judgement that the thing commanded is the minde and will of Christ Indeed a man may not contradict it or a man may give up his affections to it and subscribe to it out of corrupt affections and from humane or rationall grounds but he can never receive it as a man never subscribe to it as a Christian till there hath passed an act of his own proper judgement and this upon scrutinie and examination It is a shame to thinke how the common sort of people doe embrace doctrine the authority of the imposers doth give them eyes to see and judgements to assent and faith to believe and subscribe to what ever is imposed In the reign of former Princes how soon were the body of the Nation converted from Popery to Protestantisme receiving and rejecting embracing and refusing the sacred truths of God mainly if not meerly according to the aspects and commands of authority And is there not the same spirit in the multitude to this day ready to embrace and receive what authority shall command without any previous search and examination whether the things be of God or no A blessed and happie thing it is for a Nation to reject corruption in worship superstition in the service of God but then to doe this as men as Christians knowingly And as blessed it is to embrace a reformation to submit to the waies of God but to doe it knowingly upon scrutiny and examination this will make you men and to adhere to the truths of God received upon the utmost hazzard I see in many a preparation of heart to subscribe to what ever is of God but oh that there were the care the study the endeavour to examine things also that you might evidence them to be the truths of God that you might say as they of Samaria Joh. 4.42 Now we believe not because thou hast told us but because we have heard our selves and we know him to be the Messiah So now we embrace this Doctrine this way of worship not because it is imposed not because it is prescribed of men but because I see and am perswaded in my heart it is of God this were a work worthy a Christian This I exhort you unto away with blinde faith with blinde obedience you are men doe things as men you are Christians doe things as Christians embrace not any thing out of fear but out of faith not out of corrupt affections Nec ego Ariminensis concilij authoritate nec tu Nicaeni detineriâ— Au. but out of a pure and holy heart reject nothing out of pride prejudice but out of light do nothing ignorantly but all knowingly be resolved in your selves and that upon search upon examination Do not pin your faith upon the bare authority of men no not the best of men 1. You will wrong God what a wrong is it to God to attribute that to man which is proper to him alone to set man in Gods throne and to receive and subscribe to man before you see God to speak in them 2. And what a wrong is it to man to make them masters of your faith they claim it not it is Gods due and as you wrong God so will you them if you doe give it to them 3. You wrong your own souls you prejudice your selves in the wayes of God wound your souls with guilt of sin 4. It declares you either ignorant atheisticall or carelesse about the businesse of your souls or to be led and byassed with corrupt affections fears and hopes when you will close with any thing till you have tryed it and examined it and brought it to the barre past sentence and judgement on it It is the bravest thing in the world to see men do things knowingly if not you doe but side with a way out of faction and affection not out of knowledge and conscience It is not easie to determine whether is worse to be rationally and knowingly in an errour or to be ignorantly and blindely in a truth Get light therefore to discover and then to embrace 5. You prejudice the cause of Christ when you adhere to it upon slender grounds What a shame to doe that which we are not able to evidence is our duty to doe to walk in that way which we are not able to maintain 6. You endanger your own revolting that man can never hold to a way which he hath not clear'd and thereby is perswaded to be the way of God The same ground upon which he receives a truth he will reject it and embrace an errour If authority come in it shall cast the scale any way if it had not been for this that authority came in we should not have had so many Protestants and if that authority had not come in we should not have had so many Papists When the Standard is set up all flock to it but to the standard of authority not of truth I may say of most they are this way and they are not that they embrace
doctrine or worship that certainly is the rule But to the Word doth God demit us and with the Word we are to consult in all controversies of faith we I say not only private men but Synods Councels and therefore certainly this is the rule whereby opinions ought to be tried c. I will but adde one Argument more Arg. 5. That which is the supreme Judge of controversies and opinions is sure the rule by which we are to try opinions * Davenâ— de jud nor 65. p. Vid. Whit. cont 1. q 5. cap. 8. per â—otum But the Scripture is the supreme Judge of controversies 1. It is full of wisdome and able to judge It is called the Word of wisdome 2. It is full of truth infallibly true It is called the Word of truth 3. It is full of power it is the authority of heaven thus saith the Lord and this authority Mencâ—â—h all disputes this puts an end to all controversies 4. It is the great Law-giver that which gives out all truths to be believed and all commands to be obeyed It hath alone supreme authority to constitute doctrine of faith and worship and therefore supreme authority of determining interpreting and resolving doubts which arise from them nay and God was infinitely wise to fore-see all errours and all doubts that might arise or that should arise and hath furnished the Scriptures with sufficiency to determine to convince to condemn appearing errours Consul Whitak cont 1 q. 5. c. 8. arg 10 1â— c. Quasi nos manâ—averimus taÌ„tâ— ante Prophetis Apostolis ut in libris suis nullâ— testimonia ponereâ—t quibus pars Donati ecclesia Christi esse doceatur Reynolds Confer c. 8 div 1. p. 461 462. It is one reason why our Divines say that no man nor coetus mortalium no company of men Synods Councels that can be supreme Judges of opinions because they are not able to fore-see what errours and doubts may arise yea and even out of their own determinations they determin of things only pro re natâ those doubts and controversies which doe arise in their time but cannot fore-see what may arise afterward but now God he fore-sees all he knew all that would arise and did furnish the Scriptures with sufficiency to determine of all doubts and to resolve of all truths necessary for our salvation I remember a passage to this purpose which learned Reynolds doth produce out of Augustine in his conference with Hart it is this St Augustine making mention how the Donatists hated him for preaching of the truth and confuting their heresie as though saith he we had commanded the Prophets and Apostles who were so long before us that they in their books should set down no testimonies whereby the Donatists might be proved to be the Church of Christ 5. It is that at which we are to enquire and with which we are to * Vbicunque locus ad disputandum constitutus fuerit saciaâ—â—s codices Canonicos praesto esse si quae proferâ—â— possunt ex utraque parte documentâ— post positis caeteâ—is â—â—mâ—â—â—tâ—â— ad inquisitâ—â—â—â— terminum perducamus Aâ—gust consult in all doctrines of faith and worship and not only we but Councels Synods they are to goe to the Word and to the testimonies and their judgment no further valid then as it is founded upon the sure foundation the Word of God And therefore it must needs be the supreme Judge Au â—â—antur deâ—â—eâ—io chartae nostrae proceâ—a in mediuâ— coâ—ex Dei audi Christum dicentem â—uâ—i veritatem â—oquenteâ— Aâ—g and by consequent the only rule whereat we are to enquire in all points of faith and worship Abundance more might be said of this point It is the great controversie which our great Champions have combated with the Papists in and the great truth which they held out in their generations Whitaker Reynolds Davenant in whom you may see more at large And it was not new to them it hath been the constant tenent of all the learned in all ages of the Church a Nolo argumento credas nostrae disputationi Scripturas interrogemus Apostolos interrogemus Prophetas interrogemus Christum interrogemus Amb. Doe not believe the argument and our dispute but let us search the Scriptures enquire of the Apostles aske of the Prophets enquire of Christ let them determine b Non adeo perdite confidens sum ut aufim aliquid affirmare quod sacrae Scriptura silentio praeterit Ego in sola divina Scriptura acquiesco Theod. Theod. I am not so desperately confident that I dare affirm any thing which the holy Scriptures have passed with silence I rest onely in the Word of God It is a devillish spirit to thinke any thing divine which is out of the authority of Scripture We will now come having setled the truth upon the Scripture to answer some Objections one or two only Object 1. That which doth receive divers senses and interpretations cannot be the rule whereby we should judge of opinions but the Scripture doth receive divers senses yea and it self is not able to tell which is the right and therefore it is not the supreme Rule and judge of opinions Answ * Scriptura non varios incertos sensus recipit Ex conditione rei affirmatae aut ex intentione affirmantis sed ex inscitia aut pertinacia detorquentis Daven The divers senses the Scripture receives is not from the minde of the Inditer but from the ignorance of the enquirers nor from the things affirmed but from the darknesse or perversenesse of the searchers I say it is not because the Spirit of God did give the Word ambiguously and doubtfully nor because the things affirmed are dark and doubtfull Consul Whitak Contr. 1. q. 5 c. 7. but because we are ignorant or slothfull or else perverse and wilfull Because the Rule may be bended the Scriptures wrested shall we therefore deny them to be a Rule to be the Scriptures some pervert the Scriptures saith Peter 2 Pet. 3.16 to their owne destruction and yet we know they are the word of life to Salvation The divers senses of Scripture do arise either from our ignorance or our perversenes or our corrupt affections oâ— our sloth that we doe not enquire and search we doe not compare Scripture with Scripture but it doth not arise from the minde and intention of the spirit nor from the nature of the things that are affirmed in it The ambiguity of Scripture * Non infringit judiciariam Scripturae authoritatem sed ostendit necessitatem spiâ—â—tus ilâ—inâ—ntis Daâ— Dicimus verbuÌ„ Dei non â—â—â—ilâ—ere judiciariaÌ„ authoritateÌ„ quia hoâ—â—â—â—nes ineâ—â—o re demeâ—si non sâ—mper inteâ—â—igâ—nt contrasâ—â— judicatum ess◠〈…〉 NoÌ„ liquidâ— percipiunt 〈◊〉 se daâ—â—â—tos â—â—encsententia verbidivâ—â—ni doâ—â—ec câ—ram Christo judice in novissimore statâ—â—niur aperâ—o libro câ—â—â—â—â—â—ertur Daâ—â—â—â—â— It doth not infringe the authority of the
Scripture but declares the necessity of the illumination of the spirit So much for the first objection 2 Obj. Another objection against the Scriptures being judge of opinions is this It is the worke of a judge so to declare his sentence that the one party may see he was in an errour and the other that he is in the right but the Scripture nor the Spirit of God in Scripture doth thus evince truth and convince of errour as to make the parties to know they are in truth or were in errour therefore the Scripture cannot be the judge of opinions Answ It is the worke of a Judge to declare the law to give his sentence declare his judgement and not to convince partyes It will be a hard thing to convince the loser that he is in the wrong Men who are given up to errour blinded with folly and bewitched with selfe-love in love with their owne opinions it is a hard thing to convince such that they aâ—e in an errour And shall we say the Word of God shall lose its judiciary authority because men in errour will not discerne of its judgement 2. Though they will not see now and be convinced yet the time will come that they shall see if not before yet at the greâ—â— day of account all things shall be made evident many that breake the lawes and are guilty of felony or of murther yet will not confesse to a petty Justice that he is guilty but at the Assize he is made evident and then he is convinced of it so however men sew fig-leaves and cover their nakednesse now will not confesse their error yet at the great day of Assize all shall be made evident and their mouthes stopped 3. I say that the Scriptures do sometimes so clearly evince truth and convince of errour that the parties themselves even in this life are convinced of it and cannot gaine-say or stand out against the evidence 4. I say againe if that the light and judgement and authority of the Word will not convince men of errour neither will any authority upon earth doe it * Quae controversiae siniri non possunt ex determinatione verbi divini neque finâ—entur unquamex determinatione cujuscunque authoritatis humane Daâ—en Qui ex scripturarâ—m lata sententia se victum non agnoscit nunquam agnoscet se victum ex sententia alterius judicis cujuscunque Daven Those controversies that cannot be concluded and determined by the judgement of the Word neither can they be determined and ended by any authority upon earth He that doth not acknowledg himselfe conquered by the evidence of Scripture will never acknowledge himselfe overcome by the sentence of any judge upon earth Give me leave to shut up what I have spoken in a word of application and I shall enter upon that enquiry Vse You see I have shewed you two things Who are to examine and by what rule to examine I have charged one upon you as your duty at all times It is the duty of every one to examine c. And I have given you here the rule by which you are to try viz. the Word of God This is the touch-stone It is not men not Councels not Synods much lesse the Pope whose unerring authority the Papists set above Councells But it is the Word of God which is the rule and judg a Theodor. histor Eccles l. 1. c. 7. In epist ad Innocent Epis 90. Inrer Epist Aug. and therefore by this the Councell of Nice both tryed and condemned the Arian Heresy by this the Councell of Carthage of Melevis of Orange tryed and condemned the Pelagian Heresy It is the speech of a heathen Philosopher b Qui ponit legem judicem ponit Deum qui addit hominem addit Bestiam he that makes the law judge makes God judge but he that makes man substitutes a beast instead And he gives this reason c Quia homines optimi distorquentur affectibus lex autem vacua est hujusmodi preturbationibus Arist because the best men are wrested with affections but the law is free of these perturbations If so much is to be given to humane lawes above the judgements of the best of men how much more to the divine the Law of God It hath been my work to clear this to you the Scripture is the rule Oh that now you had wisdome in the tryall you had need of wisdome to search to examine and need of wisdom to determine It is a shame to see how men sit as if these things did not belong to them Some are slothfull and will not enquire like Gallio they care for none of these things I have read of a Story of Henry the fourth of France who asking the Duke of Alva whether he had not observed the eclipses he answered no he had so much he said to doe upon the earth that he had no leisure to look up to heaven and there are many of this spirit who are so taken up and have so much to doe with the businesse of the world that they have no leisure to look up to heaven Some who enquire but sleightly and overtly they aske with Pilate what is truth but doe not take paines to finde it Others again who enquire but with corrupt affections which either bribe the understanding into errour or blinde the understanding that it cannot discern of truth Others that perhaps finde but either fear to own it or turn their backs on it as the young man in the Gospel Pelago se non ita coÌ„missurâ— esset quin quando liberet pedeÌ„ referre posset and you know what the King of Navar is said to speak to Beza that he would lanch no further into the deep then he might come safe to shore Men look upon truth as an ignis fatuus that leads them into boggs most men would entertain truth as a servant but few as a King they would own so much as might be serviceable to them but they will not own any more not so much as may master them so long as they may live on truth they like it but cannot away with it when it comes to live on them nay and live on the best of their comforts to live on their estates wives children possessions nay liberty and life c. this is hard And he that sees not truth his honour truth his riches truth his friends truth his liberty life that man will never own truth alone In the disquisition of truth in the enquiring after truth in these daies beware of a double spirit beware there be not treachery in thee beware of a double spirit beware of being byassed with corrupt affections c. Aske the way to Sion with your faces thitherward that is with resolution to goe it when it is revealed be not only willing to know but stand resolved to doe and when God sees you willing to doe he will make you able to know And so much shall serve by way
this time with Commission to preach and instruct men in waies of worship to reveal to men the truth and prepare mens hearts that so when things come to be setled we might not if possible have any to yeeld to things with implicit faith and blinde obedience It was the practice of good Hezekiah when he restored the worship of God 2 Chron. 29. beg he sent out Posts like to Evangelists to prepare the people and to humble them for their revoltings and to reduce them to the worship of God And if this be not done 2 Chro 29. beg compared with the 2 Chro. 30.6 7. we may fear either great opposition in men or else blinde submission and implicit obedience 2. Or the multitude adheres to doctrines out of corrupt ends As the Ivy adheres to the tree not because it loves the tree but because the tree feeds it with berries and leaves it adheres to it for its own advantage because out of it it may suck berries So doe most men adhere to Religion and doctrine Or as the winde follows the abundance of exhalations So they go where there is the most advantage to be got indeed innumerable are the corrupt ends that corrupt minded men propound to themselves in the entertaining doctrine some out of fear others out of faction a third for repute the most for profit and advantage all speak this language Who will shew us any good It was the great Argument of the Craftsmen of Diana why they adhered to that Idolatry By this craft we have all our gain And it is a great motive to a carnall heart he that hath no principle of motion and life within he either stands still or is moved with the crowd or if he have any motion of his own something without him is the spring of it The multitude is a great body and a dull body and indeed hath no motions of it 's own it is carried about meerly with weights and the great weights are outward things which taken off there is no motion at all they are like the dead sea and cannot stirre So that you see if we goe about to take up our judgement of truth or errour from the multitude of them who adhere to it how dangerous it is to be mistaken 3. If by multitude be meant the greater number of holy and learned men in the Church of God I say then this is a probable signe though no infallible evidence that the opinion held forth is a truth 1. I say it is a probable signe I have told you God doth never desert his people in necessary essentiall truths He hath promised they shall be taught of God and they have an unction of the holy One whereby they know all things that is all things necessary to salvation And for accessory and circumstantiall truths It is a probable signe that the things which upon impartiall search and debate they hold forth are truths though it be not sufficient for us to conclude them so because they have determined so but we are to examine and search whether they be so or no. I say it is a probable signe but we are not to submit to it as their judgement but are to see the judgement of God in them Cons Park l. 2 c. 11. de authoritate PatruÌ„ not to conclude our selves upon the authority of men unlesse we see the authority of God in them 2. Though it be a probable signe yet it is not an infallible evidence We all know that godly and learned men have yet much darknesse in their understanding they doe but know in part none can plead an unerring spirit none are infallible I have shewed you that Synods and Councels may erre What David confessed he spake in haste we may speak upon best deliberation so farre as men All men are liars As the learnedst men have darknesse in their understanding so they have corruption in their hearts there is self and pride and corrupt aims and ends which may creep into the hearts of the best And how farre God may suffer men to be byassed by these things it is not for man to determine how farre corrupt aims and ends may winde themselves into the heart and bribe a mans understanding or blinde his sight it is not for man to judge they who are most acquainted with their hearts doe finde cause enough to be jealous and suspect them yea and upon known experience And therefore though the multitude of godly and learned men concurring in an opinion to be a truth though it may be a probablâ— signe yet can be no infallible evidence that what they hold forth is a truth I say it is no concluding evidence There may be cases wherein one man may be in the truth and yet many godly and learned men may be in an errour * Vnâ—â— Puphnutius toâ—um Concilium Nicaâ—â—um direxit Niceph. l. 8 c. 19. Eliâ—s nuâ—s erat sed totus mundus non erat dignus qui rependeretur ipsi Chr. One Paphnutius was in the truth when the whole Councel of Nice were in an errour they were learned men and it appears they were godly by their humble submitting of themselves to better reason though but one man brought it they were not so partiall as to adhere to their own votes nor were they so proud as not to recede from their opinions and be concquered by truth nor did they stand upon their number when they saw truth against them One naked truth should conquer them and make them throw down their weapons and one man having truth with him should be too big for that great Assembly they did not plead their number their votes and the multitude which adhered to them but as men that came to search out truth not victory they yeelded up themselves to the power and conquest of it A mighty argument of their humility and sincerity Indeed we are not to measure truth by the number of votes but by the authorities of Scripture a Nos numero sen â—enitam noÌ„ metimur Verâ—tas numero non astimatur vel unuâ— qui veritatem habet sufficienter munitur adversus totum mundum Mat. D. White de eccl l. 30 p. 127. Whit. cont 2. q. 5. c. 5. We doe not judge of truth by the number of men though a man be alone yet if he have the truth with him he is sufficiently armed against the whole world One Micheas having the truth with him was too hard for the 400. Prophets who were in an errour 1 King 22.15 Indeed it is not impossible that one man should be in the truth and many in an errour nor is it absurd to prefer the judgment of one man in the truth before many in an errour It was well spoken of Augustine a Si justus es noli numerare sed appende stateram afferaequaÌ„ non dolesaÌ„ Aug. in Ps 39. If thou would passe right judgment of an opinioÌ„ do not number but weigh weigh not in the false
balance of the multitude but in the balance of truth the Word of God This is certain b Veritas neque à nultis neque à paucis pendet Park l. 2. p. 253. Truth doth neither depend on many nor few And therefore we are not to goe by number of votes and voices in finding out of truth but by the authorities of Scripture we are not here to goe by the pol but by the line the Word of God To the Law and to the testimonies if they speak not according to this the light is not in them most voices are not here to carry it but enquire What saith the answer of God You know if the diall be not set by the Sunne you care not what it saith So if men be not guided by the Word it 's no matter what they say though they be myriads of men that speak it Indeed we may give too little and too much to multitude 1. We give too little when the concurrent opinions and deliberate thoughts of a number of godly learned and holy men is of no weight with us when we will reject their results ignorantly wilfully without an impartiall debate and examination of them an honour that you give to the opinions I may say the errours of men of no name Certainly as you are not to submit to the judgement of any Assembly or company of the learnedst and holiest men with a blinde obedience So neither are you to reject their results and determinations with a perverse will you are to try them and be so farre from unprejudiced thoughts that you are charitably to judge that probably so many holy and learned men are not in an errour probably they are in the truth and if you thinke otherwise before triall and debate you give too little to them and it is your sin 2. We give too much to multitude and number 1. Either when we judge of an opinion to be truth because the promiscuous multitude doth adhere to it 2. Or when we blindly subscribe to an opinion for truth because many learned and holy men are the Patrons and maintainers of it 1. When we judge of an opinion to be truth because the promiscuous multitude abundance in the Church adhere to it And this is indeed the great errour men are carried away with the crowd they are not able to stand against the stream they are carried down with the multitude and the number of them in the way is the great argument that concludes them in it also Christ tells us here in the text That many shall come in his Name and say they are Christ and shall deceive many Here you are told there may be a multitude of seducers and a multitude of seduced they shall deceive many And it is the worst of arguments to prove truth by multitude It is a passage of Chrysostom * In theatris multitudo quaeratur Multitudo nota ecclesiae ac proindè veritatis noÌ„ est quia ecclesia saepe in paucis confistit deinde quia multitudo malorum impiorum major est post reâ—â—ò faâ—sa Religio majora occupavit spatia quaÌ„ vera Chry. ad pop Antioch â—om 26. The multitude can be no true Character of the truth and he gives three reasons 1. Because the Church of God doth consist in a few 2. Because the number of wicked men are the greatest 3. Because errour hath gotten more ground then truth the possessions and territories of errour doe farre exceed the bounds of truth you know there are more tares then wheat in Gods field more Goats then sheep in his fold more chaff then corn in his floor more bad fishes then good in his net if Atheisticall prophane men unbelievers proud ambitious men coverous and worldly persons hypocrites and formall professours were singled out the residue would be but few you would see ground why Christ calls his flock a little flock a small remnant and to take up the complaint of the Prophet that the number was but as the gleanings of grapes after the vintage is over but as the shaking of an Olive-tree after the fruit is gathered even one of a City two of a Tribe and to say with Christ Broad is the gate that leads to death and many there be that enter thereat but narrow and strait is the gate which leads to life and few there be which enter therein So that you see if we take up judgement of truth by the number of men in the Church that adhere to it we may be mistaken we are commanded not to follow a multitude to evil * Quae nam precor utilitas est multuÌ„ esse foenum quaÌ„ paucos lapides praeciosos non in numeri multitudine sed in virtutis probitate multitude consistit There is much drosse little gold much hay and stubble and little precious stones If there be any validity in this argument of number it is not in the weight but in the worth a Non in quantitate molis sed in qualitate virtutis Non salvat Christianum quod pontifex dicit praeceptum suum esse justum sed oâ—o tet illud examinare atque se iuxta regulaÌ„ superius dataÌ„ dirigere Ger. Laicus temerè doctoribus ecclesia credere non debeat sed coriaÌ„ doctrinas examinare praesertiuâ— cum populi aures sacerdotum cordibus sape sanctiores sim Hieronâ— Epist. not in the bulk or quantity but in the worth and quality of the persons that are the maintainers of it And yet therein we may erre also which is the second way whereby we give too much to multitude When we blindely subscribe to an opinion for truth because many learned and holy men are the Patrons and maintainers of it I have clear'd this to you at large that it is the duty of every Christian to examine not only the private opinions of private men but the sentences definitions debates of Synods and Councels and to embrace or reject them as they shall appear consonant and dissonant to the rule of truth the Word of God And the Scriptures are plain for it we are commanded to try all things 1 Thess 5.21 And not to believe every spirit 1 Joh. 4.1 and to search the Scriptures Joh. 5.39 Isa 8.20 And the Bereans were commended for the same notwithstanding the doctrine they examined was the doctrine of the Apostles Act. 17.11 And it will not be sufficient for you to say you followed the doctrines of your leaders Christ tells you If the blinde lead the blinde both shall fall into the ditch And therefore we shall give too much to a number of holy and learned men to drinke in and receive what ever they doe propound to subscribe our judgement to their positions without further debate and examination of them though the things be truths yet we erre in our way of closing with them we give blinde obedience and implicit faith to them we make men the masters of our faith which wrongs God and injureth
obedience An opinion which as abominable in it self so hath it been justly opposed and as fully confuted by our famously learned and godly writers 2. A second opinion which is questioned to give too little is that which denies all jurisdiction unto Synods and Councels and saith Though God hath afforded further means of suppressing errour and reducing erroneous persons then a particular Congregation yet hath he not afforded any further jurisdiction 3. A third opinion saith That God hath given to a Synod a power of jurisdiction yet that not absolute but ministerial not privative any way robbing and depriving of particular Congregations of their just rights and power but cumulative to strengthen and uphold particular Congregations in their power and priviledges they take not the power out of their hands but strengthen and direct them in the use of it I shall not speak to all these separately The first of these is justly exploded and cast out the second and third are controverted one is thought to give too much the other is reputed to attribute too little It sutes not with my Discourse nor yet with my purpose to examine and dispute them here That which I intend to pursue is to lay down such evident grants of power as may happily suggest some mediums of reconciliation in this difference First then a power there is that is granted on both hands but what that power is what are the limits and bounds of it there is the controversie There is potestas arrepta potestas data a power given a power usurped a power truly granted and a power falsly claimed But what that is which is exercised under a false claim there is the dispute Thus far we agree in the negative What their power is not 1. A Synod or a Councel hath no civil power they have no power either to make or impose civil laws or to punish the breach of them nor have they power to enforce any laws upon men upon any civil mulâ—ts or penalties what ever the power they have is of a spirituall not a civil nature it doth not reach to the bodies estates liberties priviledges of men the object of it is their spirits their souls Chamier Tom. 3. l. 15. c. 8. s ct 5. 6 7 8 9. 2. In this we agree also That a Synod hath no absolute but only a Ministeriall power The Word of God is both the rule and limits of their power they can doe nothing against the Law of Christ they may ordain nothing Bez. de ecclesia c. 5. p. 125. Dâ—ven de judic nor c. 27. Whit. cont 3. q. 6. p. 612 c. Etiam con 4 q. 7. p. 884. but by warrant from Christ It doth not belong to Synods saith Beza to make new Articles of Religion nor to bring any thing into Gods house which he hath not commanded in his Word Another saith Ministers are stewards whose duty is not to prescribe new laws unto the family but faithfully to keep the laws of the housholder and to doe every thing according to his command The power of a Synod is not magisteriall but ministeriall not absolute but limited by the word and will of Christ 3. In this we agree also * CoÌ„s Whit. contr 3. c. 2 q. 6. Daven de jud nor fid c. 22 24 p 133 142. Ruthers 3â—4 335. Due Right of Presb par â— That a Synod hath no infallible power Synods and Councels may erre and therefore their decrees are to be examined and not to be received further then they are consonant to the Word of God 4. In this we agree That a Synod hath no power to make things indifferent necessary I say they have no power to make things in their own nature indifferent necessary The Papists indeed infer from Act. 15.28 29. That it is in the power of a Councel or Synod to alter and change the nature of things indifferent and to make those things which are indifferent in themselves by their authority to become necessary we have had such doctrine preached but this is to give power to Synods and Councels over and above the Scripture they have no power to alter and change the nature of things and make those things necessary which are indifferent no more theâ— to make those things indifferent which are necessary * Adverte nè intelligas haec necessaria una endeÌ„ ratione recessitatis nam raâ—io necessario vitandi fornicatâ—onâ—m divini juris est raâ—io aâ—â—eÌ„ abstinendi ab esu sanguinuÌ„ c. Est ut â—morem geratis ijs quibus vivitis â—udaeis Cajet Indeed the Apostle there calls those things imposed necessary things but they were not all alike necessary some were simply and absolutely necessary at all times viz. this of abstaining from fornication but the three other were only extrinsecally and accidentally necessary in respect of the present occasion nor were they necessary because they commanded them but because they were necessary therefore they commanded them * Chamie tom 2. l 15 c. 8. sect 5 6 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Chrysost vid Cham. tom 3 l 15. c. 10 sect 4 Besides these were no new laws imposed as the Papists contend but only old Laws repealed repeated for a time Donec absque scandalo penitus omitti queant till without scandall they might be left off * Ex ege â—ec dicunt veâ—era retinere longe aliuâ— est quam nova instituere Cham ibid And there is much difference between the retaining of an old law and instituting of a new 5. In this we also agree That no act of a Synod as theirs is binding to the conscience Conscience is under no bonds or obligations save Gods onely It can neither be enforced nor can it be engaged by any ties or bonds of men There is no power on earth that can properly and immediately reach the consciences of men Conscience is a thing out of mans jurisdiction it will neither be beholding to man for it's liberty nor is it capable of his restraint it is out of the reach of all humane power Indeed the matter of the things decreed or commanded may reach the conscience but not as they are impositions of men but as the commands of God conscience is bound to observe and obey such things as are commanded according to the Word but yet not by vertue of any humane decree but divine ordinance or the law of God who alone can lay the obligation on conscience Indeed the Papists doe urge from these decrees of the Apostles imposed on the Churches that the decrees and acts of a Synod or Councell doe in themselves and because imposed binde the consciences of men Against which I need to produce no more then what Chamier urgeth in the fore-going place where he laies down three Arguments out of Calvin to prove that these decrees of the Apostles were not imposed as necessary and binding to the conscience